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International Studies in the Philosophy of Science, 2012
Social Epistemology, 1999
2014
This chapter argues that Paul Feyerabend's philosophical views on the relationship between science and society, and his conception of the purposes of the discipline of philosophy of science, was shaped by the Cold War in two ways. First, Feyerabend was reacting against the artificial confinement of the agenda and professional identity of the philosophy of science that the Cold War had imposed; the exclusion of the socially engaged aspects of that discipline prompted Feyerabend to engage, albeit dramatically and hyperbolically, with questions about the value and authority of science that had, alas, been stifled. The second way reflected the role that science played in the ideological ‘clash of ideas’ that marked the intellectual dimension of the Cold War. Feyerabend argued that ideological struggles for the honorific status of being a scientific society were premature in the absence of robust answers to the question what science is, and what’s so great about it, but that insistence provided the foundations for a much wider claim. Feyerabend steadily expanded the scope of critical citizenship to encompass not only science, but any other intellectual, cultural, or political traditions, values, and ideals one might consider. Taken together, these point to what one might call 'critical citizenship' - a conception of political and epistemic freedom in terms of informed consent to a cognitive and cultural authority, rather than to zealous adoption of whatever ideology happened to prevail in one’s society at the time—even the liberal democratic ideology of a scientific culture. To ask 'what's so great about science' is therefore not the motto of an anti-science radical, but a invitation to critically reflect upon the dominant cognitive authority of late modern cultures.
1987 Nothingsaid Mao,nothing is above the class struggle. Even cinders are touched with the mark of class, for the rich man's cinders are collected from his rubbish by the poor searching for scraps of coal. At the other end of the scale the most elevated and abstract product of human enterprise-modern physics too bears the marks of class conflict. In one sense it is obvious that from the day when the forces from which the stars draw their fires were let loose over Hiroshima, physics lost its innocence. What had been apparently a pure search for truth was seen to have terrible consequences for humanity in a world rushing into a new cold war between capitalism and communism. With disconcerting suddeness a generation of scientists had to choose which side ot the class divide they stood on: with Teller 'high priest of the H-bomb' or with Fuchs " Stalins atom spy ". In the years since then similar moral dilemas have had to be faced by scientists working in a wide variety of disciplines as the anti soviet war drive has expanded to take up an ever growing part of the research community. Few of those entering into this Faustian contract prooved to have had the courage and moral strength of a Mordecai Vanunu. Vanunu was the brave Israeli technician who revealed to the world the hellish arsenal of 100-200 nuclear bombs built up beneath the Negev desert, who was then kidnapped from Britiain by Mossad with Thatcher's likely complicity and now faces the death penalty for high treason in Israel. Instead the great majority have been willing to take the money and the opportunity to do intellectually stimulating work whilst trying to think as little as possible about the implications of their work.
Physics Today, 1998
Isis, 2001
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